For decades, language and literacy scholars working within a sociocultural framework have laboured to bring attention to the strengths of marginalized students in an effort to create more inclusive and equitable learning environments (e.g., Cummins, 2000; Dyson, 1997; González et al., 2005; Heath, 1983). While this work has moved the field forward in invaluable ways, it has not consistently engaged with processes of marginalization as a complex practice, which has produced gaps in our understanding of how we can best address it in research and practice to the benefit of all learners. Drawing on the notions of literacy socialization (Sterponi, 2012) and syncretic literacy (Duranti and Ochs, 1996; Gregory et al., 2013a), in this paper I conduct a close examination of the in- and out-of-school literacy socialization practices of Max Calfu, a seven-year-old Chilean-Canadian boy, over the course of a year-long ethnography that I conducted with his family at their home, at his Spanish-English bilingual public school, and in transit between home and school in a large Western Canadian city. At school, Max’s Indigenous identity was regularly rendered invisible by the cultural capital his Chilean-national heritage held within the Spanish bilingual program (Calderón and Urrieta, 2019). Using thematic analysis (Saldaña, 2013), I demonstrate how Max incorporated the wolf figure into his literacy practices over the course of the research year, considering multiple scales of space and time, and in relation to key mediators. My analysis calls attention to the ways in which he drew on his syncretic literacy experiences to author his Indigenous identity in official and unofficial learning spaces. I conclude the paper by arguing that examining syncretism in children’s literacy practices can lay the foundation for a more ethically, emotionally, and culturally engaged language education.

中文翻译：

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寻找 Max 的狼群：边缘的识字社会化


几十年来，在社会文化框架内工作的语言和识字学者一直在努力引起人们对边缘化学生优势的关注，以努力创造更具包容性和公平性的学习环境（例如，Cummins，2000 年;戴森，1997 年;González et al.， 2005;Heath， 1983）。虽然这项工作以宝贵的方式推动了该领域的发展，但它并没有始终如一地将边缘化过程作为一种复杂的实践来参与，这导致我们在理解如何通过研究和实践最好地解决它以造福所有学习者方面产生了差距。借鉴识字社会化 （Sterponi， 2012） 和融合识字 （Duranti and Ochs， 1996;Gregory et al.， 2013a），在本文中，我仔细研究了 7 岁的智利裔加拿大男孩 Max Calfu 的校内和校外识字社会化实践，在我和他的家人在他们的家中、他的西班牙语-英语双语公立学校以及加拿大西部一个大城市的家和学校之间的交通过程中进行了为期一年的民族志研究。在学校，Max 的土著身份经常被他在西班牙双语课程中持有的智利-国家遗产的文化资本所掩盖（Calderón 和 Urrieta，2019）。使用主题分析（Saldaña，2013 年），我展示了 Max 如何在研究年期间将狼形象纳入他的识字实践中，考虑多个空间和时间尺度，以及与关键中介的关系。我的分析引起了人们对他利用自己的融合识字经验在官方和非官方学习空间中塑造他的土著身份的方式的关注。 我在论文的结尾指出，研究儿童识字实践中的融合性可以为在道德、情感和文化上更具吸引力的语言教育奠定基础。